断裂、变容与再造:1928—1934年的国家祀孔传统

Rupture,Transfiguration and Reconstruction:The Transformation of the Traditional State Sacrifice to Confucius from 1928 to 1934

1928年2月,为与旧治统“划清界限”,蔡元培执掌的大学院以春秋祀孔旧典与“现代思想自由原则及本党主义大相悖谬”为由,赫然将其废止,一时间舆论哗然,旧绅、学界以及地方军、政势力中的尊孔祀孔派起而抵制。同年底,为纾解困境,“国府”会议将祀孔旧典变通为孔子诞辰纪念,并强调“无庸规定仪式”,然而这一变通,特别是嗣后将纪念日期直接套用新历的做法依然难以获得一些守旧派的认可,全国各地的孔子祀典亦因此而呈现出新、旧杂糅的混乱样态。1934年6月,在民族危机日益加剧的语境下,为借助传统资源形塑和加强“党国”的统治权威,国民党中央执行委员会将孔子诞辰纪念升格为带有浓厚党化色彩的“国定纪念日”,但从当时的社会舆情看,这一措置依旧效果不彰。1928—1934年国家祀孔传统断裂、变容与再造的时代境遇,不仅展现了社会转型过程中,各派政治文化势力在孔子祀典何去何从问题上博弈互动的复杂图景,而且也揭示了彼时国民党所确立的文化权力秩序由革新转向“保守”的一面,以及时代转型之际当权者工具性利用孔子祀典变革之象征性表达来“建构认同”的程度与限度。

In February 1928,in order to“draw a clear line”with the ancien régime,the graduate school headed by Cai Yuanpei abruptly abolished the old institution of the Spring and Autumn period sacrifice to Confucius on the grounds that it was“wholly contrary to the principle of modern freedom of thought and republican doctrine”.At the end of the same year,in order to alleviate the troubles,a convention of the“National Diet”(Guofu国府)conference decided to change the old institution of the sacrifice to Confucius to the commemoration of Confucius’s birthday,and stressed that“there is no need to stipulate the ceremony”.However,this modification,especially the subsequent direct indiscriminate use of the commemorative date in the new calendar,still had difficulty to obtain approval of some conservative factions,and because of that sacrificial rites dedicated to Confucius all over the country were in a chaotic state of mixing the old and the new.In June 1934,in the context of increasing national crisis,in order to shape and strengthen the ruling authority of the“party-state”with the help of traditional resources,the Executive Committee of the Guomindang Central Committee upgraded the anniversary of Confucius’s birthday to a“national anniversary”with a strong Party association.The rupture,not only shows the complex picture of the interaction between the various political and cultural forces on the question of what to do with the sacrifice to Confucius in the process of social transformation,but also reveals the transformation of the system of cultural power as established by the Guomindang from innovation to“conservatism”,as well as the extent and limitation to which potentates in a time of transition instrumentally used the reform of the institution of the sacrifice to Confucius for the symbolic expression of“identity construction”.